Thera 1.67: Ekadhamma Savaniya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(67):Ekadhamma Savaniya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =67. Ekadhamma Savanīya= He was reborn in this Buddha-age at Setavyā,1 in the family of a councillor. When the Exalted One(Buddha) visited Setavyā,, and stayed in the Singsapa Wood, he went to listen 68 to him, saluting, and sitting down at one side. The Lord(Buddha) contemplated his inclinations, and taught him the Path(Dhamma) in the verse: Impermanent indeed are all worldly things2 And he, influenced by his past resolve (to leave the world(for monkhood) when the Path(Dhamma) was revived), discerned the truth more plainly, left the world(for monkhood), and studying the notions of sorrow and of the absence of self, acquired insight and won arahantship(enlightenment). And because, by one hearing of the Path(Dhamma) alone, his destiny was fulfilled, he acquired the name of Once-Dhamma(discouse)-hearer (Ekadhammasavanīya). His aññā(supreme attainment) he declared in this verse: ---- 67 Kilesā jhāpitā mayhaɱ bhavā sabbe samūhatā|| Vikkhīṇo jātisaɱsāro natthi dāni punabbhavo' ti.|| || ---- 67 Burnt up in me is all that did defile, And rooted out all life's continuance; Killed utterly the cycle of re-birth: Now is there no more coming back to be.3 ---- 1 In Kosala. Cf. Dialogues, ii. 349; Sutta Nipāita, verse 1012; Ang., ii. 37. 2 See Dialogues, ii. 175: 'They are transient all,' etc. 3 This phrase and that of 'life's continuance' are in the Pali both bhava, first plural, then singular with prefix of puna, 'again'; lit., 'becomings' and 'becoming-again.' By the plural form the three chief modes of rebirth are understood - kāma-'', ''rūpa and arūpa-bhava - as well as both kammabhava, or that continuity of action or character which determines future bhava, and the uppatti-bhava, or resultant rebirth itself (so the Commentary). This doctrine is explained in the Compendium of Philosophy, especially pp. 262-264. ---- 1.7-767 Commentary on the stanza of =Ekadhammasavanīyatthera= The stanza starting with Kilesā jhāpitā mayhaṃ constitutes that of the venerable Thera Ekadhammasavanīya. What is the origin? It is said that he was reborn as a tree-divinity at the time of the Glorius One Padumuttara and on having seen some monks wandering about in the large forest having lost their way, he came down from his own mansion, having sympathy for them, comforted them, fed them and made them reach the place according as desired by them. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and became king of Benares, named Kikī at that time when the Blessed One Kassapa arose in the world, finished doing His Buddha’s duties and entirely entered nibbāna. When that king died, his son, named Puthuvinda, became king. His son was named Susāma, whose son was known as Kikī brahmadatta who exercisign his sovereignty and not gaining the pooprtunity of listening to the truth (dhamma), since the dispensation (sāsena) had disappeared, had a proclamation made thus:– “I reward a thousand to him, who teaches the truth (dhamma).” Not getting even a single teacher of truth (dhamma),” he said to himself:–”At the time of my father, grandfather and so on, the truth (dhamma) was well current (saṃvattati); teachers of truth (dhamma) were easily available; now, however, it is difficult to get the teaching of just a stanza of four feet (catuppadika) even; as long as perception (saññā) of truth (dhamma) is not destroyed, till then, even, I shall become a monk,” and having abdicated his sovereignty, he was on his way to Himavanta, when Sakka, the divine king came, taught the truth (dhamma) by means of a stanza, starting with “Anicca vata saṅkhārā (all animate and inanimate things conditioned by causes, indeed, are impermanent)” and went back. He returned, did much meritorious deeds, wandered about his round of repeated rebirths among divine and human beigns, and was reborn in a banker’s family in the city of Setabya, when this Buddha arose. On having come of age, when the Blessed One was residing in Simsapa grove, in the city of Setabya, he approached the master, paid Him his homage and sat on one side. The Master looked at his inclination (ajjhāsaya) and taught him the truth (dhamma) by means of this stanza starting with “Aniccā vata saṅkhārā (all things animate and otherwise conditioned by causes are not constant).” While he was doing devoted service there, he became clearer over his perception of impermanence and while attending upon Buddha, he aptly gained remorse became a monk, placed himself to the grasping of the truth (dhamma), making himself mindful of the perception of pain (dukkha) as well as the perception of non-ego (anatta), indulged himself in the development of spiritual insight (vipassanā), and attained arehatship. Hence has it been said in the Apadāna:– “The disciples of Buddha Padumuttara, who were forset wanderers went astray in the vast forest and were being accordingly heard (anusuyyare) like unto the blind. Having re- collected the self-awakened Buddha, the leader Padumuttara, those sons of the Sage strayed in the forest. Having descended from my mansion I went to the presence of the monks; not only did I intimate to them the way but also did I provide them with meal. On account of that act, O monarch of men! The eldest of the world! Bull among men! I attained Arahantship in the seventh year of my birth. Five hundred aeons (kappa) ago, from now, twelve world-kings known by the name of Sacakkhū were endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” His name became but Ekadhammasavanīya because of his business (kicca) having become accomplished (nipphanna) by listening to even a single (stanza of) dhamma. Having become an Arahant, he uttered a stanza making manifest his aññā(attainment). 67.”My depravity had been burnt; all existences had been eliminated. Rounds of repeated rebirths had been clearly exhausted; there does not exist, now, any new existence.” There, Kilesā means; In whatever continuity (santāna) they have arisen, that continuity they either deprave (kilesenti), or harm (vibādhenti) or torment (upatāpenti) thus, deparvity (kilesa); desease and so on. Jhāpitā means: similar to the fire of divine king (inda) trees, shrubs, bushes and so on were burnt along with their roots by the fire of knowledge of the holy right path (magga): mayhaṃ means by me (mayā), in other words: in my systen of continuity (santāna). Bhavā sabbe samūhatā is to be construed thus:– All existences, beginning with sensual, actional existences had been abolished (samugghāṭitā) because of the depravity (kilesa) having been burnt. Indeed, should there by any round of repeated rebirths (vaṭṭa) due to depravity (kilesa), it should be owing to the round of repeated rebirths (vaṭṭa) of action (kamma). Because of the removal of actional (kamma) existences even spontaneous (upapatti) existences also have but been removed, owing to the state of having been exhibited (āpādita) by the nature of accomplishment (anuppatti). vikkhīṇo jātisaṃsāro is to be construed thus:– “The successive order of sensorial aggregates of life (khandha), of elements (dhātu) and abodes of sense (āyatana), being in existence (vattamāna) constantly (abbocchinnaṃ) is said to be repeated round of rebirths (saṃsāra); the round of repeated rebirhts (saṃsāra) which had its beginning in birth (Jāti) and which has the said characteristic (lakkhaṇa) has become distinctively (visesato) destroyed (khīṇa); therefore na’tthi dāni punabbhavo, there exists now, no more new existence. Since, in future there is no new existence, therefore the round of repeated rebirhts (Jārisaṃsāro) had been distinctly destroyed (vikkhīṇa). Therefore also there exists no more new existence, since it should be stated after having turned round (avattetvā), and since all existences had been removed (samūhatā). In other words, the round of repeated rebirths (Jātisaṃsāra) had been distinctly destroyed; thereafter, only there exists now, no more new existence; thus, it should be interpreted. The Commentary on the stanza of the Thera Ekadhammasavanīva is complete. ----